Observing ‘Vas’ as enlightened by the peerless Buddha

30 July 2015 05:59 pm Views - 1759

During the initial stages of the development of Buddhist Dispensation “Observation of Vas” was not adhered to by Buddhist Monks. Hence even during rainy seasons, Buddhist Monks followed the practice of going for alms. 

However contemporary mendicants and Hindu and Brahmin ascetics who followed Jain Monasticism and other forms of religions and practised extreme forms of “Avihimsa” or non-violence” at that time, refrained from going out begging for alms during rainy seasons, for fear of causing harm to tiny creatures, insects, and worms including plants, that they thought would get destroyed when they go out on foot. Whilst the practice of extreme non-violence on the part of Janis commanded very high veneration of laity, as it signified utmost compassion towards animals, creatures, and even plants, conduct of Buddhist Monks in this context was viewed in very bad light. This matter became a subject of discussion among the disciples of Buddha and finally was brought to the attention of the Lord Buddha. 

Buddha always advised his disciples to conduct themselves in exemplary manner so much so that, such demeanor would evoke awe and respect of those who adhere other doctrines and do not have faith in Buddhist teaching, whilst at the same time contributing to enhance and strengthen the confidence, faith and reverence of the true followers of Buddhist path. 

Accordingly during the time of Buddha’s stay at Veluvanaramaya, in order to dispel and allay the misconceptions of laity who mistakenly viewed the conduct of Buddhist Monks in bad light during “Vas season”, and enhance and strengthen the confidence, faith and devotion of those who held Buddhist Dispensation in high esteem, Lord Buddha proclaimed that Buddhist Clergy should observe “Vas” starting from Esela Full Moon Poya Day every year for a period of three months. However, since some of the Disciples did not observe “Vas” as ordained, whilst some others showed lack of interest in it, and even undertook visits during “Vas Season” contrary to Buddha’s words of guidance, Buddha had to proclaim moral rules or a code of morality for compliance during “Vas season”, one of which for example requires Monks to refrain from undertaking visits lasting more than six nights away from the temple, sanctum or monastery where such Monks have undertaken to observe “Vas” adhering to relevant precepts.

The “Vas season” thus became an integral part of the noble path of mendicant monks fully devoted to achieving the highest level of spiritual advancement and purification, as very clearly advocated by the supreme teacher. Devoted lay benefactors started the practice of providing monastic necessities such as, suitable places of dwelling, alms, medications, Gilanpasa or the drinks & beverages permissible for Bhikkus etc during “Vas season”, where monks are required to purely concentrate on eradication of defilement and impurities. The practice of extending Vas retreat invitations enabled Buddhist Monks to stay in one place and embark on their ultimate noble endeavour for spiritual advancement whilst alms and other monastic necessities are being provided by piously devoted lay benefactors.

The essence of Buddha’s teaching is designed to achieve the eternal bliss of Nibbana, which liberates living beings from perpetual wandering. Every discourse and sermon delivered by Buddha was designed to guide human beings to accomplish this ultimate noblest goal, although Buddhism has today assumed the form of a religion characterized by a wide array of rituals, rites, offerings and various forms of worship in anticipation of transient fulfillment, worldly prosperity and divine happiness and pleasures in afterlife existence perceived by Buddhists. Lord Buddha advised his disciples to productively devote “Vas season” for the purpose of eradicating defilement and unwholesome qualities and steadfastly carry out deep critical introspective analysis of mental processes with a view to destroying all bonds, fetters and defilement that bind living being to the round of re-birth. Therefore the fundamental purpose of observing “Vas” is utmost devotion and commitment to uproot “Three Unwholesome Roots” of defilement and impurities namely “Lobha” or “Greed”, “Dosa” or “Hatred” and “Moha” or “Delusion”. In order to enable unhindered dedication of monks to this noble endeavour, necessities of monastic existence including alms during “Vas” are provided by devoted benefactors, which obviate any need for clergy to go out in search of alms etc. 

According to Buddha’s teaching, for “Vas” to be a Noble Religious Activity deserving highest merits for the benefactors who attend to the needs of Monks observing “Vas”, it is imperative for monks to conduct themselves in the most exemplary manner adhering to highest standard of moral principles and purely engage in self-purification with the noble objective of achieving four stages of enlightenment starting from Sotappanna or the stage of the stream-enterer. Bhikkus therefore have been advised by Buddha to observe “Indriya Samvara Sila” or cultivation of morality through restraint of senses, to develop mental concentration or “Serene, self-controlled state of mind characterized by tranquility, calmness and one-pointed concentration on eradication of defilement fully detached from worldly distractions” called “Samadhi”, leading to the accomplishment of “Panna” or the insightful wisdom which brings about four holy stages of noble realisation leading to Nibbana, the extinction of being, or the life-affirming will manifested through Greed, Hatred and Delusion. 

If Buddhist Monks adhere to Buddha’s teaching in an immaculate manner, and make unremitting efforts to accomplish noble goals of Buddhist aspiration, benefactors who provide such monks with monastic necessities are bound to reap great merits for rendering devout assistance to the disciples of Buddha fully committed to accomplish the noblest goal of consummate self purification, human beings could aspire to reach. In this regard, it is absolutely vital that benefactors too should conduct themselves impeccably, conforming to the principles of virtue and morality spelt out in five precepts or “Panchaseelaya”. Alms and offerings should accordingly be not tainted by immoralities and evils arising from killing, stealing, engaging in immoral behaviour, uttering lies or using of intoxicants. 

Moreover, above all, it is vital for laity also to understand that that the objective of performing religious activities pertaining to “Vas” should in essence be pure and conform to pristine Buddhist teaching. It should therefore not be tainted with lay aspirations and selfish desires that are transient in nature and give rise to craving, and anticipation of material well being and prosperity in this life as well as divine pleasures and comforts that people earnestly and fashionably seek in their afterlives. Nowadays, it has become very common for Buddhist monks to preach and guide laity to predominantly perform meritorious acts comprising of various rites, rituals and offerings, as opposed to demonstrating the importance of reflecting on virtues and defilement with a view to cultivating morals and eradicating impurities.  It’s a pity that achievement of Nibbana, which should be the ultimate goal of Buddhists, seems to have declined in importance in this situation where people on quest to seek more and more merits to a mere wish or praye,r as something to pray for and unattainable, which could only be expected to reach fruition in some unpredictable unknown distant time in a future existence, in consequence of the whole heap of good and meritorious deeds performed today. 

So achievement of Nibbana, the utmost cardinal mission enunciated by Buddha has increasingly been considered as unattainable in this life and hence of secondary importance compared to fulfillment of real life worldly aspirations through the engagement of deeds that are regarded as those accruing merits. Also, modern day preaching and diverse techniques and multifarious regimes of meditation promoted by various institutions and gurus today appear to guide humanity towards goals other than emancipation from worldly bonds. 

As a result human beings are placing greater emphasis on meritorious deeds that are proliferating by the day, rather than concentrating on eradication of defilement. Thus achievement of Nibbana has become a mere wish, prayer or irresolute goal of secondary consideration for which there is conspicuous lack of commitment by human beings comprising of the laity as well as clergy. However in Buddha’s sacred words of peerless wisdom that says “Appamadena Sampadetha” advocates unwavering commitment to accomplish Nibbana. Accordingly benefactors who are preparing for “Vas Pinkamas” should resolutely devote themselves to attain “Lokkottara” or transcendental super mundane accomplishment called Nibbana.

If the “Observing of Vas” is performed by Monks as well as benefactors in perfect harmony with Buddha’s teaching, the Katina Pinkama which marks the culmination of this noble religious activity would undoubtedly become a source of greatest merit, deserving laity as well as clergy to gain super mundane energy that would contribute to strengthen their noble endeavours to accomplish transcendental wisdom leading to liberation expounded in Buddha’s teaching.   
Those who aspire to achieve four holy stages of advancement leading to accomplishment of Nibbana has to firstly fulfill four basic pre-requisites, in order to elevate themselves to the first stage of enlightenment called Sotapnna, namely, associating with noble men (Satpurusha Sevanaya), listening to sermons of Dhamma, (Dhamma Savana), Wise and insightful consideration of phenomena (Yoniso Manasikaraya), and adhering to the principles enunciated in the noble path of Dhamma in pursuit of Nibbana. (Dhammanudhamma Patipada). “Vas season” thus would give an ideal opportunity for devout Monks to fulfill said four-fold pre-requisites in their noble quest to reach pinnacle of spiritual advancement.     

However, Katina Pinkamas nowadays are characterised by colourful processions parading streets with cultural and artistic features such as various forms of dances and music etc included as part and parcel of the religious activity. Some of the processions even include Kavadi dancers performing attractive rhythmic acts to Baila tunes. Pageants of this nature are looked forward to nowadays and have become part and parcel of the annual events calendar. People line streets in large numbers to enjoy the splendour of such lavish spectacles. Whether such cultural and artistic spectacles that mark the culmination of “Vas” would conform to the pristine noble path enunciated by the peerless teacher is a very relevant and important consideration both clergy and laity have to give serious thought to. 

Rapidly globalising flux of commercialism and consumerism are exerting profound influence on every facet of human lives including those of clergy nowadays. 

There is increasing involvement of Buddhist Clergy in many facets of lay affairs. Various pretexts and numerous reasons are presented to justify, defend and condone the roles played by clergy in lay society in obvious aberration from the pristine doctrine enunciated by the supreme teacher, who steadfastly advocated that disciples should endeavour to tread nothing but the “Ekayana Magga” or the “one and only path” that leads to the accomplishment of the ultimate goal of consummate self purification. 

So how could observing “A solemn holy period of Vas” with the noble objective of achieving an enlightened state, culminate in cultural pageants and ceremonies of less or no spiritual significance, conforms to pure Buddhist teaching, is a question that begs a candid answer from all those who claim to be Buddhists.   

Time has dawned for Buddhists to deeply reflect upon what they predominantly practice, ardently follow and piously adhere to in utmost zeal in the name of observing noble principles enunciated in Buddha’s teaching, to ascertain how far such widely practiced rites, rituals, offerings, poojas and other forms of religious ceremonies and programmes would measure up to the pristine pure teaching meant to guide humanity in the right path to overcome the three sources of defilement.           

Buddha never proclaimed that acts of worshiping, offering of alms and other kinds, supplication or making solemn vows, done in whatever elaborate and spectacular manner would enable one to accomplish Nibbana, the pinnacle of achievement. The journey that leads to attainment of Nibbana takes place within one-self. It is a tranquil journey of consummate inner spiritual purification, to be accomplished by eradicating all forms of defilement in entirety that would not entail the need to engage in ostentatious grandiose ceremonies that are meant to give rise to transient notion of worldly fulfillment and self glory. 
Drive for such transient fulfillment and glory impel humanity to seek self gratification in endless universe of worldly aspirations for materialistic prosperity, well being and advancement, in real life existence as well as that in afterlife, that would ultimately prolong Sansarik existence and sorrow that accompanies, leading people astray from the path revealed by the Peerless Buddha that leads to eternal bliss.

Hence it is of utmost importance for Buddhists to make firm resolve to adhere to the principles of “Pattichcha Samuppada”, the “Doctrine of Dependent Origination” during this Vas season, in order to elevate inner spiritual refinement to see Buddha Hood through enlightened states of mind. Buddha proclaimed that, the one who could adhere to the solemn “One-and only path” to the eternal bliss of Nibbana articulated in Dhamma, or “Patichcha Samuppada”, the “Doctrine of Dependent Origination” could only see him, who personifies the peerless “Buddha Hood” the highest state of mental advancement achievable by a human being. 

So, let’s sincerely hope that the true mission of pristine pure Dhamma would dawn upon Buddhists from the world over during the forthcoming sacred season of “Vas Observation”, enabling them to see Buddha Hood through elevated spirituality.  
 
Lalith Dhammika Mendis